| #### Chapter 18 |

| #### #### To pass to the consideration of beauty: If by beauty we mean the primary Beauty, the same or similar arguments will apply here as to goodness: and if the beauty in the Ideal-Form is, as it were, an effulgence [from that primary Beauty], we may observe that it is not identical in all participants and that an effulgence is necessarily a posterior. #### If we mean the beauty which identifies itself with Substance, this has been covered in our treatment of Substance. #### If, again, we mean beauty in relation to ourselves as spectators in whom it produces a certain experience, this Act [of production] is Motion- and none the less Motion by being directed towards Absolute Beauty. #### Knowledge again, is Motion originating in the self; it is the observation of Being- an Act, not a State: hence it too falls under Motion, or perhaps more suitably under Stability, or even under both; if under both, knowledge must be thought of as a complex, and if a complex, is posterior. #### Intelligence, since it connotes intelligent Being and comprises the total of existence, cannot be one of the genera: the true Intelligence [or Intellect] is Being taken with all its concomitants [with the other four genera]; it is actually the sum of all the Existents: Being on the contrary, stripped of its concomitants, may be counted as a genus and held to an element in Intelligence. #### Justice and self-control [sophrosyne], and virtue in general- these are all various Acts of Intelligence: they are consequently not primary genera; they are posterior to a genus, that is to say, they are species. ####  |